Verse 5. them then their faith and loue are true The end is ye looke for reward in heauen without which it were impossible your faith should stand and your loue should be supported for there are so many assaults befalling vnto vs in this present life which would ouerthrow our faith and quench our loue vnles it were supported by the hope of euerlasting life Therefore in the Epistle to the Hebrewos it is compared Heb. 6. 19. to an Anchor yet there is difference for as men cast their Anchor into the sea to be fastned in the earth so this is fastned in heauen that no storme of tentation or trouble shall be able to breake it of Quest Quest Whether is it lawfull for a man in looking to the reward to vse it as a spur to doe good things where the Papists charge vs wrongfully that we hould that it is not lawfull to doe good workes in regard of euerlasting life nor to auoid sinne in regard of the iudgement of hell Solution Answer We professe and hould that if there be nothing els but euerlasting life that we doe good for there is no faith nor loue If onely I auoid sinne Note for the terror and feare of hell no pitty and godlinesse But the principall regard of our doing good is to glorifie God and therefore our Sauiour saith Let your light so shine before men that seeing your good Math. 5. 16. workes they may glorifie God your heauenly father And we are principally also to haue regard to auoid euill for the glory of God but yet that doth not exclude the regard of our saluation Our reward which our hope looketh vnto is layd vp as a treasure very safe and this is laid vp in heauen with God Doctrine And therefore teacheth vs that the faith of Gods children is without doubting contrarie to the papists who will haue doubting therefore the Apostle saith blessed be our Lord IESVS CHRIST by whom we haue giuen vnto vs an inheritance which is reserued for vs Comparing the spirituall Canaan to the Land of promise And this is saith he an inheritance which cannot be polluted by wicked men and which cannot be taken away as that was nor made barren as that is now by the sinnes of the Iewes which was once flowing with milke and honey contrarie to the wretched cauils of certaine Atheists who because it is now barren will goe about to falsifie Moses And saith he it is layd vp for you in safety and ye are kept and layd vp for it and preserued that nether it shall be taken from you nor you can be lost or kept from it The end of the third Sermon The fourth Sermon COLOSS. 1. 5. 5 For the hope sake which is laid vp for you in heauen whereof yee haue heard before by the word of truth which is the Gospell THE Apostle as we haue heard doth giue God thankes for two things First faith towards God and loue towards all Saints In the first place yee haue heard confirmed vnto vs the truth both of their faith and of their loue One marke of the truth thereof wee haue heard to bee their hope which did vphold them in their faith and in their loue Now it is further described to be true faith and true loue here it being set forth by another argument Namely that they haue heard it in the word of truth so that it is true faith and loue if it come by the hearing of the word of truth which is the Gospell Doctrine So that the word is an instrument and is set as a cause of true faith and true loue and true hope for this is not as the prouerbe goeth amongst men words are as wind which indeed is true in mens words but this word which the Apostle â—ere speaketh of is another thing more effectuall viz that whereby God giueth faith loue and hope vnto his children According as it is in the Prophet the Lord saith I will not alwaies be angry I will not alwaies chide for then the soules and bodies of men would bee consumed but saith the Lord though I haue chastised them yet I will heale them I will comfort them and the medicine I will vse shall be the fruite and reuerence of the lips And this shall bring peace that is such peace that none can take from them This is the word of God and this indeed we may trust vnto and leane vpon Men may speake that which they will not or cannot performe but saith Salomon to the Lord that 1. King 5. 8. which thy mouth hath spoken thine arme will performe The arme and mouth of God are of one measure Note whereas men haue wide mouthes to speake much but short armes to bring to passe that they speake but God he is as good as his word nay oftentimes he is better then his word for hee oft performeth and bringeth to passe that he neuer promised As to the children of Israel he promised them onely the land of Canaan but he gaue them besides the whole land of Canaan two other kingdomes which hee neuer promised and to Zachary for his vnbeleefe hee was Luke 1. stricken dumbe hee promised to giue him his speech at the birth of the child but besides he gaue him also the gift of Prophecy The word of God hath another title here annexed the word of truth for all the promises of God are in CHRIST Yea and Amen as Paul saith it is vndoubtedly true and therefore in that regard it is a word of truth And againe it is the word of truth as it is in Psal because it is tryed and purged seuen Psal 12. times that is very often for as siluer and gold when it is often tryed in the fire at length will bee so pure that there will be no drosse found in it euen so is the word of God and therefore we may well beleeue it Because for all the often tryall of it yet still it stands sure Mettals with often trials will diminish Gods word is not so And therfore our Sauiour CHRIST Ioh. 17. in his prayer that he made for his Apostles and consequently for the Church of God saith sanctify theÌ„ by the truth and in the next verse saith he thy word is truth Againe by the word of God we are bound to beleeue other truthes we are not bound vnto this to beleeue there was an Aristotle and Plato c. Further it is called the word of truth because it is the touch-stone of all truth acording to which all is to bee tryed in the Church of God and the Church it selfe to bee gouerned by it which confutes the Papistes which makes the word of God to bee controuled by the word of the Church And if the Church should say that the Epistles of Iames or of any of the Apostles Note were not the word then it were no word which is a vilde blasphemy for what disorder were it that the word of the wife
slender grounds they haue of the doctrin of merits indulgēces which they giue attributing saluatiō to merits of Saints and Martyrs Where they also deale most wretchedly and blasphemously against the God of Note heauen the Son of God which speake against the imputation of the rightousnesse of CHRIST to vs and yet giue that honour to Saints in that they will haue their righteousnesse imputed vnto others Doct. 1 This we are taught that if we will indeed raigne with CHRIST wee must bee content to suffer with Christ be content to vndergo persecutions frownes scornings of our friends and others we must take part with CHRIST in his afflictions He that would weare Christs Crowne must beare CHRISTS Crosse Doct. 2 Another thing that we are here to take comfort in our afflictions in that CHRIST seeth their afflictions and is as tenderly affected as if he himselfe were in trouble in prison fire c. And therefore in the Epistle to the Hebrewes Heb. 2 17. 18. the Apostle saith he himselfe was afflicted as that we might be redeemed so also that he might haue experience of our troubles that so he might the more tender vs in our afflictions As the woman that hath felt the paines of child-birth can tell best what it is So CHRIST himselfe knoweth our troubles who hath had the sense of troubles in himselfe The Apostle after calleth himselfe the Minister Verse 25. of the Church as before of the Gospell both are one He meanes that he was Gods Minister for the edification and comfort of his Church The end of his Ministery of the Church is to fulfill the word of God How the word of God is fulfilled by calling those that are to be called to the knowledge of the truth wherein the word is fulfilled or els fulfilled in hardning the hart of those that are not to be saued for to them the Ministery of the word is to further iudgement to them that contemne it and profit not by it In the next words he sets downe the dignities of Gods word 1. it is a mistery Verse 25. a secret secondly a mistery hid from all ages thirdly reueiled onely to the faithfull or Saints A Mistery A word taken from the heathen from their superstitious vsage in their diuilish religion especially among Dignity 1. the Egiptians their religion being called a mistery and their ministry misticall or misteriall men their religion being hid to the Priests alone who by pictures of birds and beasts had all their religion expressed that others might not know it And therefore we see how fitly this superstition of the Gentils may agree Note with the Doctrine of Popery which will haue the word hidden from the lay people as they called them Whereas God would haue his will deliuered vnto his seruants and people The commendation of the Gospell then is set forth by this word Mistery In that it is such an excellent thing as that it can not be attayned vnto by any wit of men and Angels And therefore the Angels are said to stoup to looke into this maruelous worke of saluation 1. Pet. 1. 12. by the Doctrine of saluation Men vsually of fine wits will be looking into things that are hard and darke and high and therefore Salomon saith harken my sonne and I will tell the darke parables And in another place I will teach thee things of high account wherein the wisest head may be occupied So that we see the excellency of the Gospell Obiection Againe this is a mistery hid from the beginning so Dignity 2. many thousand yeares But this may seeme to confirme an errour in Popery that this being hid from so many generations was hid from Abraham and the rest of the Patriarks and therefore they could not be saued But if we be the children of Abraham and must rest in his bosome then he was saued Answer But for answer it is to be ment that the promise of this mistery was giuen to Abraham but it came not till now and therefore in regard of that it was hidden And againe though it was knowne yet it was but darkly knowne in clouds and figures and therefore they could not see it so plainly as we doe For the fathers did not see the suffrings of CHRIST as we doe and therefore in that regard it was hidden And this the Apostle to the Ephesians sheweth Eph. 3. 5. when he saith this mistery was not opened in other ages vnto the sons of men as it is now reuealed vnto Instruction his holy Apostle Prophets c. As we go before them in knowledge so also in obedience els it is to our greater condemnation Reueiled to his Saints viz. to those onely that are Dignity 3. the children of God not to all men and therfore it is It is rare that CHRIST praiseth his father for hiding this Math. 11. 25. from the world yea from the wisest of the world and for opening the same to Babes and he hath chosen the foolish saith S. Paule to confound the wise 1. Cor. 1. 27. Obiection Obiect But the wicked know the Gospell the truth of it which is by the working of Gods spirit onely and beleeue it and can defend and dispute of it and yet haue no part in it How then is it not reueiled to them Answer That vnderstanding is no true vnderstanding Solution because it is not ioyned with an alteration in that the Gospell hath not conuerted them to it they do it may be know the Gospell but they do not Note obey it they do not rest in the shadow of it the Gospell cannot perswade them to submit themselues to the kingdome of CHRIST to obey his laws The vertue therefore and efficacy of this mistery is hidden to them and not imparted The end of the twelfth Sermon The 13. Sermon COLOSS. 1. V. 27. 28. 29. 27 To whom God would make knowne what is the riches of his glorious mysterie among the Gentiles which riches is CHRIST in you the hope of glory 28 Whom we preach admonishing euery man and teaching euery man in all wisedome that wee may present euery man perfect in CHRIST IESVS 29 Whereunto I also labour and striue according to his working which worketh in me mightily WE haue heard how the Apostle commended the Gospell vnto all men by most notable titles giuen vnto it as first that it was a mistery and secret Secondly hid since the world began and from all ages Thirdly that this mistery was giuen onely to his Saints not to the rest of the world specially in respect of the vertue that doth attend vpon it Further it followeth so shew other points why this Gospell of CHRIST should be amiable vnto vs viz. that as this mistery commeth from God to his Saints so it proceedeth from his owne will In that he saith to whom God would For whereas it may be Question asked why God hath made this
from the naturall man The drift of all which commendation of the Preaching of the Gospell and of CHRIST whom the Gospell doth Preach set forth vnto you is that no man by apparant and perswasible speeches do transport you Where if you aske how I that neuer saw you should be thus carefull of you and should care for you so much that neuer came to see you know that although I be absent as touching the flesh yet I am present with you as touching the spirit reioycing to see your good order and pollicy of the Church caused from the soundnesse of faith which is towards CHRIST Wherefore as you haue receiued the Lord Iesus Christ so let it appeare by your conuersatioÌ„ as in al other things so in holding fast the truth of the Gospel Being rooted and builded vpon in him strengthned in the faith according as you haue bene taught of Epaphras abounding in the same faith and that with thankes-giuing for the mercy you haue receiued in CHRIST This is the sence The parts are A particular declaration of his care for the Colossians together with An exhortation to care for themselues that they be not caryed away with any wind of false doctrine contrary to that he hath declared and which they had learned of Epaphras The sum wherof is a preparation of the hearts and minds of the Colossians to receiue the rebuke reprehension touching the errour corruptioÌ„ among theÌ„ First here is a declaration of the Apostles great care towards the Colossians others of their neighbours countries Phrigia and Laodicea Secondly an exhortation that they should haue care of themselues For the first here is an application of all that he had spoken before generally that he tooke them to witnesse that the care and loue which hee had was to them-ward Doctrine So that it is necessary that the Minister should haue the loue of the people make knowne vnto theÌ„ his Note louing affection before his reprofe can settle in their hearts it is necessary that the perswasion that hee doth it in loue be entred into them Of the great strife and agony A similitude taken froÌ„ the custome of the Country where at certaine times there was a great meeting to wrestle run for mastery So that as they which did venture this strife vse all their strength and might to get the mastery and so likewise in dangerous fight which they had euen to bloud Hereby the sheweth the exceeding paines and great care he had for them therefore the Apostle besides the outward thing of banishment scourgings shipwracks c had also a great troupe of enemies within viz his exceeding cares which he tooke that troubled him exceedingly His care appeared not onely in earnest prayer continually but in writing exhorting perswading theÌ„ to continue go forward c. And these cares he coÌ„pares to an army or troupe of enemies which met with him conteÌ„ded with him such was his care And no doubt that seeing his charge was through the whole world it must be great For as the Church is said to trauell in Reu. 12. 2. bringing forth children so the Apostle trauelling of so many euen through the whole world it being coÌ„mitted vnto him must needs haue great care paine Heere wee see the exceeding loue of the Apostle that seeing he was absent and had neuer seene them nor they him yet his care was so great he commendâ—th his exceeding loue For the sight of misery doth greatly increase the affection care the eye the eare beingthe dores by which pitty enters in The cause wherefore he cared was that they might be coÌ„forted in spirit Now in so much as his care and loue apeared by his writing which coÌ„sisted of the Gospel Doctrine It sheweth that there is nothing in the world that ministreth sound comfort but the Gospell For as for pleasures wealth good-cheare c. they bring no sound coÌ„fort but are like to a flame that is soone out or smoake in the top of the chimny that soone vanisheth away or like the fat of lambs that when a little heate of affliction coÌ„meth melteth But the coÌ„fort by the Gospell standeth by one in all affliction yea in death it selfe it is a continuall feast And therefore in Mat. 22. 2. the Kingdome of heauen is compared to a Feast yea to a Kings feast at the mariage of his son where no delicate fare can bee wanting but by his commandement will bee brought So S. Iohn saith 1. Ioh. 1. 4. Acts 2. 46. This we write that your ioye may be full In the Acts we reade that those that were called though they were hated of all yet met together participated in eating of meate and did eate their coÌ„mon meate with great ioy This is vsual in the Acts that where the Gospel came was great ioy and comfort and therefore when Philip came to Samaria they receiuing the Gospel were Acts 8. comforted So that that comfort which is in sin as adultery c. is wretched the beginning of sorrow that which is in lawfull outward things is but momentany But this peace which Christ giueth is constant My peace saith he shall neuer be taken away The first cause of this coÌ„fort that we receiue by the gospel is the knowledge of the truth of the Gospell as hath bin deliuered in the chap. before for it is a notable coÌ„fort when a man knows which is the word of God what God hath coÌ„manded it is a comfort to doe it when he knoweth it is commanded by God and contrariwise it is a comfort when it is knowne what is forbidden Whereas on the contrary to the children of God it is a great anguish to be ignorant what to doe in Gods seruice and what course to take which might be pleasing vnto God Secondly not onely knowledge but perswasion which next followeth to know that the promises shall come to passe and the threathings shall be performed to be assured of it Thirdly but especially acknowledgement is matter of most singuler comfort when he not onely knoweth and is perswaded but applieth it to himselfe this is notable comfort for what profit is it to a man to know this is good for him and hath it not to be in a dungeon and to know the Sunne-shineth and yet to haue no light and to be an hungry and to know there is meat and bread and yet to haue no part this is rather matter of greater grief An other cause of comfort is loue which is compared to the iointures of the artificers that when they build any house by the ioints they set all the parts together Or rather to the ioints of the body wherby euery part being ioined are in peace whereas if one be out of ioint it is a paine to all So is the ioyning of Christians by a true louing affection one towards another In whom are all the treasures of wisedome Verse 3. and
knowledge hid Hauing commended the Gospell because it brings wonderfull comfort by wisedome and knowledge now he sheweth where they are to be had viz. in CHRIST in whom are hid all the treasures of his father viz. touching his manhood whereof here it is spoken which is for vs who from his manhood receiue the graces of God flowing and running from the head to the edges of the garment And in his manhood are all the graces of God though not infinitly yet so farre as the manhood can comprehend perfectly laid vp in CHRIST For he hath all the graces we haue need of and therefore the Gospell hath all so as here is a conuerse reason for CHRIST hath all therefore the Gospell hath all and contrary the Gospell hath all the graces of God necessary for vs therefore CHRIST hath all For whatsoeuer the Gospell hath CHRIST hath and we receiue from him by the Gospell This confuteth the Papists who will haue vs to haue any thing from cannons decrees of Popes c. But the Apostle saith that the Gospell hath all wisedome and vnderstanding because it hath them from CHRIST Hidde Which sheweth that these graces of God are hid from all creatures yea from the Angels themselues and therefore they labour and bend euen with paine if it were possible stooping to see into these mysteries This secret and hid wisedome of God we see in this For 1. it seemeth a strange thing that all men should fall and become the membres of Satan and yet that out of Satans hands he would take his children this was a strange thing and a wonderfull mistery and wisedome to shew his loue to them the more 2. It is a strange and a hid thing that God should giue his Sonne to dye yet it is a singuler mistery to shew the hatred of sinne and loue of his children that he abased his sonne for their sake 3. Againe it is a strange thing that God should suffer his children to be afflicted in this life and the wicked to haue ease and peace and the godly to go to heauen by hell to honour by dishonour c. But it was that they might know their owne infirmities and also the better haue a feeling of the comforts that it might be the sweeter 4. Againe a great mistery that the Lord to the building of the excellent worke of the Church should choose such weake instruments and such poore meanes as fishermen c. But it is that in their weakenesse his power might be manifest 5. Againe it is a strange mistery in the manner of the deliuery of the Gospell not in eloquence of men but in a plaine stile that as well the Maid at the mill as the Prince in the Throne might vnderstand it But it was that none might impute it to the excellency of the tongue The end of the 14. Sermon The 15. Sermon COLOSS. 2. V. 3. 4. 3 In whom are bid all the treasures of wisedome and knowledge 4 And this I say least any man should beguile you with intising words WE haue heard how the Apostle hath entred into the commendation of the Gospell by many properties and effects in it And last we heard that it is matter of singuler comfort vnto the people of God And also that it is a mistery hid in all ages and in this but onely to the children of God There we haue handled that it is a perfit doctrine leading vs the right way whither the Lord calleth vs. For in the Gospell of our Sauiour CHRIST is laid vp vnto vs all the treasures of wisedome and knowledge being onely found in him And therefore the Apostle 1. Cor. 2. would be knowne of nothing 1. Cor. 2. 2. amongst Gods people but of CHRIST and him crucified and therfore in him are all the treasures of wisedome and knowledge hid And the woman Iohn 4 saith the Messias shall tell vs all things which our Sauiour CHRIST confirmeth saying I am hee And therefore Ioh. 14. hee professeth that hee had taught to his Disciples the whole will of God And 1. Cor. 11. what the Apostles receiued they gaue all to the people and therefore all wisedome and knowledge is hid in our Sauiour CHRIST and reueiled to vs in the Gospell whereby he is brought vnto vs. And therefore this is a notable commendation of the Gospell which is able to perfect a man of God who 2. Tim. 3. 17. is to teach the people the will of God And if the word of God is able to make perfect a Minister then much more the people it being needfull that he should haue more then they Which hee proueth by the effect that the duty of the Minister is to teach the truth and confute errours which the word will perfectly minister vnto him And further to exhort the good reproue corruptions and dehort from that is naught And therefore howsoeuer the Papists will not deny that it is a perfect word yet wil they haue the Canons of Councels decrees of me◠But the perfection of the word appeareth heere to haue no need of mans inuentions It is hid viz in CHRIST who is the bosome of his Father and therefore onely can reueale the will of God his Father And howsoeuer a naturall man cannot deny the truth of the Law yet not Adam himselfe in his innocency was able to see the mystery of the Gospell nor the Angels themselues though more excellent yet could not without seeing and stooping to behold it vnderstand this secret Mystery Here the Apostle incerteth an exhortation Therefore take heed that no man deceiue you with probable and likely speach which may seeme at the first to haue a faire shew For this is a mystery and hid thing and therefore not seene at the first Yea oftimes it comes to passe that a lie is more probable and likely to be a truth then the truth it selfe Example The fruite that groweth now in Sodom hath a more excellent shew then other fruit and yet come to feele it it goeth to froth wind that loathsom Againe in gold before it be tryed that which is not gold may haue a greater coulour and shew then the true gold And therefore men are not to look vnto the eloquent words and fine speeches and that men carry the matter away smothly without any regard of the soundnesse of the matter For hence it commeth to passe that men are led away into errour And the danger is not onely when false doctrine is deliuered as here it was but euen when false doctrine is not deliuered as among the Corinthians where they did only with eloquent braue words mount aloft in their eloquēce And therefore the Apostle doubteh not to call them false Apostles For when as men respect the wordes and haue little respect vnto the matter and are led away by euery wind of doctrin there is a seducemēt The Apostle then teacheth vs that no mans learning authority eloquence should draw vs to beleeue that is
in the words before in this chapter made a way to come to the principall point he purposed And first he testified his care ouer them and moueth them to haue care ouer themselues and that they should take heed of being caried away by any probability and likenesse of speech Here he particulerly layeth it downe what he would haue them take heed of as if he should say Looke about you by a sound knowledge of the truth least any of what opinion of learning or holinesse whatsoeuer by either shew of reason comming from the braine of men which hath receiued strength in that it hath bene receiued from hand to hand and yet is nothing els but a vaine deceit and sleight or els by the ceremonies of the law wherewith as by certaine rudiments or A. B. C. the people of God as children were trayned to this perfection of doctrine which now hath shined out vnto you do vanquish you and driue you before them as prisoners fast bound in the chaines and manacles of errour Yea take heed of any doctrine whatsoeuer that either taketh any thing from CHRIST or doth place any the least iot of saluation other where then in hâ—m For seing that in the humane nature of CHRIST the fulnesse of the God-head doeth personally so rest and abide that both the natures of the God-head and the man-hood make but one CHRIST what is there needfull for your saluation which you may not haue abundantly in him Considering especially that this fulnesse of all graces which is in him he hath not for himselfe but for you which of his abundance is ready to fit you with all whatsoeuer you haue need of to saluation And the same CHRIST howsoeuer sometime a litte inferiour to Angels as towching the humiliation of his man-hood yet now euen according to his man-hood is head not onely of his Church as is aforesaid but of all powers and principalities which are in heauen whereby may appeare your errour which worship Angels The sum is an exhortation which the Apostle giueth to the Colossians to take heed they should not be deceiued by any false doctrine and the reasons and grounds The parts are Exhortation not to be deceiued by Philosophy and the beginnings The reason because if they be led away they are made a prey Againe they should haue nothing in CHRIST in whom is all fulnesse and though he was man and inferiour to the Angels yet now and as he is God he is aboue them all and head of them all See or take heed Here the Apostle first teacheth that a man must haue a sound knowledge and vnderstanding in the truth of God for he speaketh not of the bodily sight Doctrine Doctrine It belongeth to all men and all women euen to all Gods children of what sort and condition soeuer they be in spite of the enemies of Gods truth the Papists it is required at their hands and commanded that they should know and beare away the word of God And they must grow in knowledge for they are not to stand at a stay for as they must grow in zeale so also must they doe in knowledge for better haue no zeale then zeale without knowledge which is most dangerous as a wild horse And therefore it is that Dauid though a wise man yet standeth much on this point Psal 119. And if we must proceed in godlinesse all our life so also in knowledge It is necessary that we haue 3. Part. knowledge to the end we may be able to be defended Gal. 1. 2. Tim. 3. 8. against the subtilties of the false teachers and deceiuers of the world who are compared to inchanters Iannes and Iambres which withstood Moses before Pharaoh it is necessary that we haue knowledge to the end we be not blinded by them He biddeth them take heed of Phylosophy which is a glorious name signifying the loue of wisedome But the Apostle doth not take away the vse of Philosophy For if it be well vsed it is a good hand-maid for to help the Ministers if so be it be not vsed to make a glose and a shew to the world But here that Phylosophy is condemned which repugneth the Note word and Gospel of God for so far forth as Phylosophy will as a hand-maid wait and attend on the word of God to further the Ministers so long it is commendable and a good help to further the Ministers in the word of God But when as Phylosophy doth rise vp to go hand in hand or as Hagar to her Mistris to goe before the word of God then it is to be condemned and cast out And the reason that Phylosophy is to be taken heed of is by reason that there is deceit in it as we see in naturall Phylosophy that Ex nihile-nihil fit of nothing nothing is made This is contrary to the word of God Againe in morall Philosophy They say that if there be not free will why should there be punishment but this is to be taken heed of This condemneth them which to excuse their mingling of the word with Philosophy they say they doe but as the children of Israel did which rob Egipt of her Iewels or be as Moses who was skilfull in all the learning of Egipt as the schoolmen Papists others doe But they doe nothing but rob them of their botches and biles The reason that Philosophie doth deceiue is because it commeth from the braines and inuention of men An other thing the Apostle willeth them to take heed of is of the elements of the world which were the traditions of God For might they say if you will not haue vs to deale with the inuentions of men will ye deny that we should vse the decrees of God as the traditions of the law Here we see whom the Apostle had to doe with all viz. such as ioyned with the Gospell the inuentions of men and Phylosophy and the ceremonies of the law The same doe we deale withall viz. the Papists for though they confesse CHRIST c. yet because they ioyne the traditions of men ceremonies which the Gospell will not admit therfore we are not to ioine with them but to oppose against them as the Apostle did The reason why the Apostle sheweth they should not be bound vnto the traditions of the law Because the ceremonies of the law are the elements as it were the A. B. C. wherein children are to be taught Now it is no point of a good scholler to be alwayes in the A. B. C. so we must not alwaies be babes in Christianity for those were the shadowes of that truth which now is and therefore these are the dayes of restauration and perfection Now then if we must not haue these ceremonies which God had appointed but that CHRIST must be preached simply and barely without ceremonies much lesse are we to vse the traditions and ceremonies of men which the Papists religion doth wholly consist of Indeed there is a doctrine
16. 23. they willed him to stay that they might worship him hee bid them and so in other places therefore it may seeme Angels are to be worshipped Answere But that doth noâ— follow For wee are Solution to consider that where any Angell was to bee worshipped it was the Angell of the Couenant the Mal. 3. 2. Sonne of God who though hee tooke vpon him a body to execute the function hee was sent to doe by his Father which body hee presently left off yet hee appeared to the end that hee might signifie that hee was afterward indeed to come to take our nature and to vnite it vnto him And hee was to bee worshipped being not a created Angell But for the other Angels they are not to bee prayed vnto Contrary to the Papists who wretchedly abuse these places of Scripture And if the Angels may not much lesse can or ought the Saints to bee prayed vnto And if any the Angels rather who attend vpon the Saints of God to their good but the Saints know not our estate and therefore can helpe vs much lesse And therefore Eliah saith to Eliseus being to be 2. King 2. 9. taken away hast thou any thing I should do for thee tell it mee now for after I cannot doe thee any good And a further reason why they are not to bee prayed vnto nor the Angels neither because they vnderstand not our heartes For wee cannot expresse our owne heartes as Hannah could not expresse 1. Sam. 1. 1. Cor. 2. 11. her griefe The spirit of God onely doth vnderstand The reasons the Apostle vseth 1. Let no man saith hee take that authority ouer you and iudge ouer you Where hee taketh the similitude alluding to the custome of the Romanes who in the sports of running c. had Iudges of the game and whomsoeuer they iudged to be worthy had the Garland But saith hee Let no man bee iudge in your faith neither stand vpon any mans iudgements to beleeue that they say For there is no man Iudge or Lord ouer a mans faith 2. Corrinth 1. 24. Wee are not Lords ouer your faith This the Apostle rebuketh the Corrinthians for that they suffered themselues to bee 2 Cor. 11. 20. buffiâ—ed by the false Prophets viz to become seruants vnto them in their soules as to bee bound to whatsoeuer they said or taught and so also became to bee seruants vnto them in their bodies So was it in the time of Popery when euery Sir Iohn Lackelattine whatsoeuer hee said all was beleeued So is it in those that will yeeld vnto the iudgements and opinions of men in an errour which is to admit a Iudge into the Church of God whereas there is none but CHRIST alone Iam. 4. 12. There is one Iam. 4. 12. Law-giuer which is able to saue and destroy And therefore wee are not to take mans authority in the word of God and matters of religion but to examine his doctrine as the men of Berea did Acts. 17. 11. And therefore let no man take that authority as to desire to haue his word stand in matters of religion neither are wee to giue this authority to any Heere further the Apostle taketh away their obiection which come they say in humility they would not presume to come directly vnto CHRIST but by the Angels as vnto a Prince wee will goe by the seruant was not this a great humility and meekenesse not to presume to come vnto CHRIST rashly But vnder this shew the flesh doth maske Doct. Heere wee see that wee haue heard before Doctrine that vnder the shew of truth and godlinesse oft-times come fearefull and dangerous errours and errours ofttimes haue a fayrer shew then truth it selfe As the bayt that seemeth to the fish to be good meat And be it that it be humility yet is it but a blind humility which is broken out without the light of the word Doctrine Doctrine That whatsoeuer hath not the word of God and is not grounded on the word though euer so humble it is ignorance Rom. 8. 14. 23. If Isa 8. 20. not grounded on the Law and the Prophets it is sinne This is one argument Another is that this is not humility but an intollerable pride and arrogancy For what an arrogancy is this that a mortall man will take vpon him to talke of that he neuer heard of of the word of God Againe what a wretched arrogancy is it for a mortall man to resist and contradict the ordinance of God! for as there is but one God so there is but one mediatour 1. Tim. 2. 5. and if they will haue more they must haue more Gods This is the Apostles reason For there can be no mediatour betwene God and vs but CHRIST alone For he is most fit to be a daies man that can best agree with both the parties And who can be better theÌ„ our Sauiour CHRIST for he communicateth with God in his God-head which Saints and Angels doe not And he hath greater communication with vs in his man-hood then the saints for he is our head This the Apostle hath a notable place for Rom. 8. If there be another mediatour and intercessor then there is another hath died for vs and another fitteth at the right hand of God To returne to their pride To make another Mediatour is nothing but a proud thing For is it not a great pride to doe contrary to the commandement of God Iohn 13. Peter when our Sauiour would haue washed his feet he would not but denied againe and againe which though it seemed an humility yet it was great pride not to obey the commandement of his master A greater reason he alledgeth verse 19. Because they held not the head all errours are dangerous but this is most dangerous of all to take away the head as which take away our Sauiour CHRIST And therefore the Apostle Peter saith in the latter â— Pet. 2. 1. dayes shall come such as shall teach pernitious Heresies denying the Lord For as it is in the hurts of the A simile body those hurts though small yet being in the vitall parts as braine heart c. do cost the life whereas other great wounds will not so it is in religion some errours doe not hurt the life of the Note soule but those that are against the head points of religion kill the life of their saluation Whatsoeuer doth ouerthrow the foundation doth ouerthrow saluation As in Popery Idolatry and worshiping c. making another head of the Church And vnles it be of the God-head all their doctrine is not onely errours but a cleane apostacy for they corrupt all other points Indeed there be errours if they held onely and none els as free will c. They might be saued but if they come to this as to hold worshiping Angels c. ouerthrowing the foundation they exclude themselues CHRIST he is the onely head of the Church which conueyeth life to all